Careful examination of one’s self reveals that the setting of spiritual intention is beyond the self, where the self merely claims credit of it soon after it happens. In a classic prayer, we would quiet our mind (in fact the entity that needs to be quieted is the self), and when the self is quite, there is communication, or reunion with our inner wisdom, our divine, or whatever we set faith in. Otherwise, it would become a “self-talk” which reinforce the notion of our “self”. Therefore, there is a difference between a prayer where our “self” pray to our faith, and a prayer where we put down our “self” in our faith.

Next time you pray, try and feel the difference: 1) “To (your faith), I pray to be a better person in You” 2) “To (your faith), I surrender to be the better person in You.”

Note: Where the former would seemingly strengthened the self and the latter weaken, real surrender does NOT necessarily lead to either (the strengthening and weakening of the self), but instead embraces the possibility of both. Ponder on it.

* * *

究竟无我分第十七

ULTIMATELY THERE IS NO SELF, SEVENTEEN

尔时，须菩提白佛言：世尊！善男子、善女人，发阿耨多罗三藐三菩提心，云何应住？云何降伏其心？ At the time, Subhuti asked the Buddha: “World Honoured One, if a virtuous man or woman is determined to develop the Supreme Enlightened Mind, how should his or her mind abide and how should it be subdued?”

佛告须菩提：善男子、善女人，发阿耨多罗三藐三菩提心者，当生如是心，我应灭度一切众生。灭度一切众生已，而无有一众生实灭度者。何以故？ 须菩提， 若菩萨有我相、人相、众生相、寿者相，则（即）非菩萨。所以者何？ 须菩提！实无有法。发阿耨多罗三藐三菩提心者。 The Buddha said to Subhuti: “A virtuous man or woman who is determined to develop the Supreme Enlightened Mind, should thus develop it: I have to lead all living beings to put a stop to (reincarnation) and escape (suffering), and when they have been so led, not one of them in fact stops (reincarnating) or escapes suffering. Why?”

“Because, Subhuti, if a Bodhisattva clings to the notion of an ego, a personality, a being and a life, he is not a (true) Bodhisattva. Why?”

“Because, Subhuti, there is not really a Dharma which can develop the Supreme-Enlightenment-Mind.

This chapter describes the process of letting go negative karma. From individual karma point of view, where everything we experience now is a consequence of our past actions and habits, the experience of attacks and insults from others are the results of our past actions and habits. If, at the moment of experiencing attacks/insults/unpleasant situation, we can center ourselves in the Truth of this Sutra, instead of resisting or fighting back to the situation, then the negative patterns will eventually run out and be dissolved. This is why the Buddha said aligning, integrating, and sharing of the Truth of this Sutra lead to the dissolving of our negative karma.

* * *

能净业障分第十六

KARMIC OBSTRUCTIONS CAN BE PURIFIED, SIXTEEN

复次 ，须菩提！若善男子、善女人，受持读诵此经，若为人轻贱，是人先世罪业，应堕恶道，以今世人轻贱故，先世罪业则（即）为消灭，当得阿耨多罗三藐三菩提。 “Furthermore, Subhuti, if a virtuous man or woman receives, holds (in mind), reads and recites this sutra and is despised by others, this person who is bound to suffer from evil destinies in retribution for his past sins, and whose karmic Sins are now eradicated by the others’ contempt, will attain Supreme Enlightenment (Anuttarasamyak-sambodhi).

须菩提！我念过去无量阿僧祇劫，于燃灯佛前，得值八百四千万亿那由他诸佛，悉皆供养承事，无空过者；若复有人，于后末世，能受持读诵此经，所得功德，于我所供养诸佛功德，百分不及一，千万亿分、乃至算数譬喻所不能及。 “Subhuti, I remember that in the past countless aeons before the advent of Dipamkara Buddha, I met 84,000 milliards of Buddhas to whom I made offerings and whom I served faultlessly. Now if in the last period (of 500 years) in the Buddha kalpa someone is able to receive, hold (in mind), read and recite this sutra, his merits will far exceed mine which resulted from my offerings made to Buddhas, for mine cannot be reckoned as one hundredth, one thousandth, one ten thousandth or one hundred thousandth part thereof; in fact no computation or comparison is possible.

须菩提！若善男子、善女人，于后末世，有受持读诵此经，所得功德，我若具说者，或有人闻，心则狂乱，狐疑不信。 须菩提！当知是经义不可思议，果报亦不可思议。 “Subhuti, in the last period of the Buddha kalpa, if a virtuous man or woman is able to receive, hold (in mind), read and recite this sutra, my full statement of this person’s merits will create derangement, doubt and disbelief in the minds of all listeners.

“Subhuti, you should know that as the meaning of this sutra is inconceivable, so is the fruit of its reward.”

In the Buddhist tradition, the most important part of spiritual cultivation is the first step and also the ongoing step – the setting of intention (发心）. As the Chinese Classics describes, the superior man is prudent in the beginning, as an error of millimeter in beginning will eventually lead to an error of thousands of miles (君子慎始，差若毫厘，缪以千里)。

The setting of spiritual intention, therefore, is the central core of spiritual cultivation. In this chapter, the Buddha explains that a Bodhisattva should set its intention beyond all form and all senses. If one set one’s intention and do charity with the notion of self and form, one enters into darkness, versus when one do charity without the notion of self and form, one enters into light.

Why is it so? Because when we do charity work by the self, self-centerness is enforced which leads to the darkness of ignorance. On the other hand, if we surrender our attachments of and to our “self”, life expands and becomes increasingly clear as we follow the light of wisdom. Therefore, when we set and reinforce our intentions, remember not to fall into the traps of forms and self, and we will proceed broadly in the pathway to Truth.

* * *

须菩提！又念过去于五百世作忍辱仙人，于尔所世，无我相、无人相、无众生相、无寿者相。 是故须菩提！菩萨应离一切相，发阿耨多罗三藐三菩提心，不应住色生心，不应住声香味触法生心，应生无所住心。 若心有住，则为非住。 是故佛说：菩萨心不应住色布施。 “Subhuti, I also remember that in the past, during my former five hundred lives, I was a Ksantyrsi and held no conception of an ego, a personality, a being and a life. Therefore, Subhuti, Bodhisattvas should forsake all conceptions of form and resolve to develop the Supreme Enlightenment Mind (Anuttara-samyaksam-bodhi). Their minds should not abide in form, sound, smell, taste, touch and dharma. Their minds should abide nowhere.

“If minds abide somewhere, it will be in falsehood. This is why the Buddha says that Bodhisattvas’ minds should not abide in form when practising charity (dana)”.

须菩提！菩萨为利益一切众生故，应如是布施。 如来说：一切诸相，即是非相。又说：一切众生，则非众生。 须菩提！如来是真语者、实语者、如语者、不诳语者、不异语者。 须菩提！如来所得法，此法无实无虚。 须菩提！若菩萨心住于法而行布施，如人入暗，则（即）无所见； 若菩萨心不住法而行布施，如人有目，日光明照，见种种色。 “Subhuti, all Bodhisattvas should thus make offerings for the welfare of all living beings. The Tathagata speaks of forms which are not forms and of living beings who are not living beings. Subhuti, the Tathagatas’ words are true and correspond to reality. They are ultimate words, neither deceitful nor heterodox. Subhuti, the Dharma the Tathagata has obtained is neither real nor unreal. Subhuti, if a Bodhisattva practises charity ( dana ) with a mind abiding in things (dharma), he is like a man entering the darkness where he cannot see anything; (but) if a Bodhisattva practises dana with a mind not abiding in dharma, he is like a man with open eyes, who can see everything in the sunshine.

须菩提！当来之世，若有善男子、善女人，能于此经受持读诵，则（即）为如来以佛智慧，悉知是人，悉见是人，皆得成就无量无边功德。 “Subhuti, in future ages, if a virtuous man or woman is able to receive, hold (in mind), read and recite this sutra, the Tathagata, by means of His Buddha Wisdom, will know and see clearly that such a person will achieve immeasurable and unlimitable merits.

One day, when the Buddha was meditating as a Bodhisattva, king Kaliraja came test the Buddha. He said, ok, now you are practicing the 6 paramitas (charity, precepts, endurance, diligent, concentration, wisdom), let see how enduring and charitable you are! And he start cutting off Buddha’s limbs one by one. The Buddha did not resist, and let Kaliraja cut off his limbs one by one. Not only so, he declared that if Bodhisattva’s compassion is real, the body will resemble by itself. And instantaneously, the body resembled.

How could it be so? In this section of the Sutra, the Buddha explained that at the moment of Kaliraja cutting off his limbs, in his awareness, there was no abiding in the false notion of self, others, beings and immortals (see early post Diamond Sutra – self, others, beings, immortals). Together with high level of practice in concentration and wisdom, the Buddha was not moved and therefore not affected during the test of disembodiment.

Therefore, the Buddha explained that in real endurance, there is actually no “one” enduring any “thing/feeling”, and therefore there is no anger and hatred. In the Daoist tradition, Laozi also recommend transcending hatred over enduring hatred (see earlier post “Daodejing79 – Hatred meditate vs. not rising“.

You may ask, did the Buddha feel the pain? In the process of transcendence, the feeling or sensation could still be there, but there is no “self” who get involved or participate in the process.

* * *

离相寂灭分第十四

LEAVING APPEARANCES AND STILL CESSATION, FOURTEEN

佛告须菩提：如是！如是！ 若复有人，得闻是经，不惊、不怖、不畏，当知是人甚为希有。 何以故？须菩提！如来说： The Buddha said: “Just so! Subhuti, just so! If on the one hand, there be a man who listens to this sutra and is not filled with alarm, fear, or dread, you should know that such a person is most rare. Why? Because, Subhuti, as the Tathagata says,

第一波罗蜜，非第一波罗蜜，是名第一波罗蜜。 须菩提！忍辱波罗蜜，如来说非忍辱波罗蜜。是名忍辱波罗蜜。 何以故？须菩提！如我昔为歌利王割截身体， 我于尔时，无我相、无人相、无众生相、无寿者相。 何以故？我于往昔节节支解时，若有我相、人相、众生相、寿者相，应生嗔恨。 the first perfection ( paramita) is not so (but) is (merely) called the first perfection (paramita.) Subhuti, the Tathagata speaks of the Perfection of Patience (ksanti paramita) which is not but is called the Perfection of Patience. Why? Because, Subhuti, in (a) past (life) when my body was mutilated by Kaliraja, I had at that time no notion of an ego, a personality, a being and a life. Why? Because, in the past, when my body was dismembered, if I (still) held the conception of an ego, a personality, a being and a life, I would have been stirred by feelings of anger and hatred.

While some Buddhist scriptures describe Buddha to have 32 characteristics in appearance, it is also a well known scenario that whenever something genuine desired thing (like luxury goods) is known to the world, counterfeit appears as wolf covers in sheep’s clothes. Therefore, when we see a Buddha/Bodhisattva comes with matching characteristics of what the scripture describes, be extra cautous: it could be a genuine perception, or it could be a demon appearing to test you! (refer to Chinese classic fiction – Journey to the West for some example of tests). The Buddha foresaw this and therefore warned us ahead of time not to fall prey to these unreal imagination and counterfeit.

With 40+ years of teaching on earth, the Buddha has left with us many teachings perceived in sounds, words and languages. While sound, words and languages are convenient ways that help us improve and proceed towards truth, ultimate teachings is beyond words and no word, and is beyond the describable “something” that was transmitted between the physical Buddha and his students. Therefore, from the absolute point of view, it is wrong to say that the Buddha had taught us anything, which imply a definable Buddha taught us some limited knowledge!

Real Buddha is beyond form, and no-form;

Real truth is beyond words, and no-word.

* * *

如法受持分第十三

ACCEPTING AND UPHOLDING THE DHARMA OF “THUSNESS”, THIRTEEN

尔时，须菩提白佛言：世尊！当何名此经？我等云何奉持？ Subhuti then asked the Buddha: World Honoured One, what name should be given to this sutra and how should we receive and hold it (in mind)?”

佛告须菩提：是经名为《金刚般若波罗蜜》，以是名字，汝当奉持。 The Buddha said:This sutra should be called ‘The Diamond prajna-paramita’ under which name you should receive and hold it.

所以者何？须菩提！ 佛说般若波罗蜜，则非般若波罗蜜。是名般若波罗蜜。 “Why? Because, Subhuti, the Prajna- paramita as expounded by the Buddha, is not Prajna- paramita but is (merely) so called.

须菩提！于意云何？如来有所说法不？ “Subhuti, what do you think Does the Tathagata expound the Dharma?”

When one align to the truth of this Sutra, either through reading, reciting, or sharing, celestial beings will offer their protection and blessings, and one is at one with all Buddhas and their disciples. How can it be so? It is because all Buddhas and teachings arise from the truth of this Sutra, therefore when we align ourselves with this same truth, we are at one with all Buddhas, and their disciples and celestial beings. From author’s own experience, even the writing of the name of the Sutra on a white board would radiate the light of truth and power. Such is the wonder of this Sutra.

* * *

尊重正教分第十二

REVERING THE PROPER TEACHING, TWELVE

复次，须菩提！随说是经，乃至四句偈等，当知此处，一切世间、天、人、阿修罗，皆应供养，如佛塔庙，何况有人尽能受持读诵。 “Furthermore, Subhuti, wheresoever this sutra or even one of its four-line stanzas is expounded, you should know that all devas, men and asuras should make their offerings there as if the place was a Buddha stupa or a Buddha temple. How much more so if someone is able to receive, hold (in mind), read and recite the whole sutra!

须菩提！当知是人成就最上第一希有之法，若是经典所在之处，则为有佛，若尊重弟子。 “Subhuti, you should know that such a person will achieve the highest and rarest Dharma. Wheresoever this sutra may be found the Buddha and His respected disciples will be there also.”

Therefore, the Buddha recommends us to explore and realize the Mind that is free of (not devoid of) physical senses, emotional states, mental thoughts, and all concrete and subtle phenomena. I.e. the Mind beyond all things (and nothing). This is the real teacher that the Buddha learnt from, this is the real Buddha land that Bodhisattva adores.

* * *

庄严净土分第十

ADORNING PURE LANDS, TEN

佛告须菩提：于意云何？如来昔在燃灯佛所，于法有所得不？ The Buddha said to Subhuti:“What do you think.? Did the Tathagata obtain anything from: he Dharma, when in the past He was with Dipamkara Buddha?”

不也，世尊！如来在燃灯佛所，于法实无所得。 “No, World Honoured One. When the Tathagata was with Dipamkara, He did not obtain anything from the Dharma.”

菩提！于意云何？须菩萨庄严佛土不？ “Subhuti, what do you think? Do Bodhisattvas adorn Buddha lands (by their moral actions)?”

不也，世尊！ “No. World Honoured One.

何以故？ “Why?

庄严佛土者，则（即）非庄严，是名庄严。 “Because this is not real adornment; it is (merely) called the adornment of Buddha lands.”

是故须菩提，诸菩萨摩诃萨应如是生清净心，不应住色生心，不应住声香味触法生心，应无所住而生其心。 “Subhuti, this is why all Bodhisattvas and Mahasattvas should thus develop a pure and clean mind which should not abide in form, sound, smell, taste, touch and dharma. They should develop a mind which does not abide in anything.”

Arhats are enlightened beings who attained individual liberation in Buddhism. They are 4 levels of Arhats:

1. Srota-apanna (须陀洹) – partial enlightenment, still need 7 returns to earthly life before full liberation 2. Sakrdagamin (斯陀含) – partial enlightenment, still need 1 return to earthly life before full liberation 3. Anagamin (阿那含) – partial enlightenment, no need to return to earthly life, can attain full liberation in heavenly realms 4. Arhat (阿罗汉) – complete liberation in an individual level, although there is even more complete potential in the Mahayana (big vehicle, collective liberation) tradition

As individual proceeds on the path of spiritual cultivation, the amount of attachments and karmic debts will decrease, and therefore there will be less and less force to pull one back to the earth as human. At the end point of the individual path, one transcends completely of one’s bias and attachments, and arrives at full liberation and individual enlightenment.

A common theme of each of the 4 above states/levels is that, there is a lack of attachment (and aversion) to the “self” as one’s locus or focus in life. From the ego’s perspective, it is tempting to claim itself to have arrived, or have attained certain enlightenment states, e.g. i am Arhat, i am Bodhisattva, i am Buddha, etc. Therefore, in this Chapter, the Buddha specifically warned us that, we should be aware of this potential error, and reject the temptations to identify ourselves to any of these states, no matter whole holy or magnificent they are, or how fitting our lives might seem to the descriptions. If we say we attained any of this states, we fall into the identification errors of a self, others, beings, immortals (see also earlier post: Diamond Sutra – self, others, beings, immortals).

* * *

一相无相分第九

THE ONE APPEARANCE IS BEYOND APPEARANCES, NINE

须菩提！于意云何？须陀洹能作是念：“我得须陀洹果”不？ “Subhuti, what do you think? Can one who has entered the stream (srota-apanna) have this thought (in his mind): I have obtained the fruit of entering the stream?”

须菩提言：不也，世尊！ Subhuti replied: “No, World Honoured One.

何以故？ “Why?

须陀洹名为入流，而无所入，不入色声香味触法，是名须陀洹。 “Because srota-apanna means ’entering the stream’, but actually there is no entry into either form, sound, smell, taste, touch or dharma. Therefore, he is called srota-apanna.”

须菩提！于意云何？斯陀含能作是念：“我得斯陀含果”不？ “Subhuti, what do you think? Can a Sakrdagamin have this thought (in his mind): I have obtained the fruit of a Sakrdagamin?”

须菩提言：‘不也，世尊！ Subhuti replied: ’No, World Honored One.

何以故？ “Why?

斯陀含名一往来，而实无往来，是名斯陀含。 “Because Sakrdagamin means once come and go, but actually there is neither coming nor going. Therefore, he is called a Sakrdagamin.”

须菩提！于意云何？阿那含能作是念：“我得阿那含果”不？ “Subhuti, what do you think? Can an Anagamin have this thought (in his mind): I have obtained the fruit of an Anagamin?”

须菩提言：不也，世尊！ Subhuti replied: “No, World Honoured One.

何以故？ “Why?

阿那含名为不来，而实无不来，是故名阿那含。 “Because Anagamin means ‘no-coming’ but actually there is no such a thing as no-coming. Therefore, he is called an Anagamin.”

须菩提！于意云何？阿罗汉能作是念：“我得阿罗汉道”不？ “Subhuti, what do you think? Can an Arhat have this thought (in his mind): I have obtained the enlightenment of an Arhat?”

须菩提言：‘不也，世尊！ Subhuti replied: “No, World Honoured One.

何以故？ “Why?

实无有法名阿罗汉。 “Because there is no Dharma which is called Arhatship.

世尊！若阿罗汉作是念：“我得阿罗汉道”，即为著我人众生寿者。 “World Honoured One, if an Arhat thinks ‘I have obtained the enlightenment of an Arhat’, he will still grasp and hold on to the notion of an ego, a personality, a being and a life.

“All Buddhas and their teachings originate from this Sutra” said the Buddha. The Sutra here, refers to not the printed Sutra, nor the spoken or written words, nor the teachings therein, but to the historical and on-going source of all the above. The Sutra here, refers to the realization that Mahakasyapa had when Buddha raised the Lotus Flower (see earlier post: Direct Transmission of the Mind). This is the same realization of all Buddhas and therefore is the source of all their teachings.

There is unlimited, indescribable blessings to hear, accept, and share the wisdom of this Sutra, as it is the original wisdom of all Buddhist teachings. It points us to the reality beyond (yet inclusive of ) forms which leads to liberation.

Which offering do you think is more precious? A describable amount of something, or an indescribable wisdom which brings one to the source which includes everything? Therefore, the Buddha said blessings of sharing this Sutra far surpass that of any worldly offerings.

* * *

依法出生分第八

THEY ARISE FROM DHARMA, EIGHT

须菩提！于意云何？若人满三千大千世界七宝以用布施，是人所得福德，宁为多不？ “Subhuti, what do you think? If someone filled the Universe with the seven treasures and gave them all as alms, would his merit be great?”

须菩提言：甚多，世尊！ Subhuti replied: “Very great, World Honoured One.

何以故？ “Why?

是福德即非福德性，是故如来说福德多。 “Because this merit is not the nature of merit, the Tathagata says it is great.”

若复有人，于此经中受持，乃至四句偈等，为他人说，其福胜彼。 “Subhuti, if on the other hand, someone received and kept even a four line stanza of this sutra and expounded it to others, his merit would surpass that (of the giver of treasures).”

何以故？ “Why?”

须菩提！一切诸佛，及诸佛阿耨多罗三藐三菩提法，皆从此经出。 须菩提！所谓佛、法者，即非佛、法。 “ (Because), Subhuti, all Buddhas and their Supreme-Enlightenment-Dharma originate from this sutra.” “Subhuti, the so-called Buddhas and Dharmas are not real Buddhas and Dharmas.”

Why? Because real enlightenment cannot be obtained by anyone, as such implied the dualistic paradigm of “someone” obtaining something called “enlightenment”. While in ordinary perception there appear to be a historical Buddha who obtained a state called enlightenment, in reality, or at least in Buddha self-described reality, this is not possible because the state of enlightenment is beyond “self” and its “dualistic paradigm”. Therefore, anyone or being who claims to be enlightened does not aligned with the truth of this Sutra.

Besides in Diamond Sutra, same truth is also expounded in the famous Buddhist Heart Sutra (in enlightenment there is no wisdom nor anything obtained无智亦无得，以无所得故), and in the Daoist classic Qingjingjing (although named obtaining the Dao, in reality there is nothing obtained虽名得道，实无所得).

While this truth might look devastating to the ego, which constantly tries to obtain something and become enlightened, the recognition and realization of this truth brings liberation, and alignment to the authentic truth of spiritual enlightenment.

As there is no one to be enlightened (first level of surrender: self), similarly, there is no fixed truth to be expounded (second level of surrender: teachings). Refer to last week’s discussion on 2 levels of surrender.

* * *

无得无说分第七

NOTHING ATTAINED, NOTHING SPOKEN, SEVEN

须菩提！于意云何？如来得阿耨多罗三藐三菩提耶？如来有所说法耶？ “Subhuti, what do you think? Has the Tathagata(in fact) obtained Supreme Enlightenment (Anubodhi)? Does the Tathagata (in fact) expound the Dharma?”

须菩提言：如我解佛所说义，无有定法名阿耨多罗三藐三菩提，亦无有定法，如来可说。 何以故？如来所说法，皆不可取、不可说、非法、非非法。 所以者何？一切贤圣，皆以无为法而有差别。 Subhuti replied: “As I understand the meaning of the Buddha’s teaching, there is no fixed Dharma called Supreme Enlightenment and there is also no fixed Dharma the Tathagata can expound. “Why? (Because) the Dharma the Tathagata expounds cannot be clung to and cannot be expressed (in words); it is neither Dharma nor Not-Dharma. “Why is this? All Bhadras and Aryas differ on account of the Eternal Asamskrta Dharma.”

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